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No. of bitstreams: 2 Tese - Tatiana Oliveira Novais - 2015.pdf: 7162846 bytes, checksum: 97e79642dfa2e930c29cee6211f559a9 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-08-25 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / The Historical Site and Cultural Heritage Kalunga (HSCHK) is located at northeastern of Goiás, including areas of the following cities, Cavalcante, Monte Alegre and Teresina de Goiás. The Kalunga community is the largest quilombo of Brazil, by the difficulty of access, it still preserves centenarians habits such as, prays in Latin, own words, ways of living and endogamous marriages, forming large clans. Cavalcante holds 60% of HSCHK. Its "discovery" took place in the 1980s, by the anthropologist Mari Baiocchi. The Kalunga people arouses much curiosity and is the focus of many institutional actions, entities, among others. However, they live in precarious conditions of sanitation, poor access, poor infrastructure, low educational levels and social vulnerability. Despite many studies, from different areas, still there was no research on the use of alcohol and other drugs as well as their care networks. This study considered racism and repression around the drugs as a form of biopower. A nature applied and empirical research was performed. For this work, it was fundamental a partnership with state and municipal government agencies and the Federal University of Goiás, as well as leaders, forming a network. A process of immersion and approach to the territory and the community was held. Were performed: visits to HSCHK, meetings with leaders and representatives of local and state government, focal groups with the Community Health Agents (ACS), a course a questionnaire applied by the ACS at the community, interviews, network mapping and collective elaboration of harm reduction actions in the community traditional festivals, constituting as a participant action research. The data suggest that the habit of drinking is associated with the male, Catholic religion, and those who participate in the Kalunga parties. Alcoholic beverages are present in key moments of the Kalunga life, from his birth to death, in celebrations that mark the passage of time, the traditional practices of care as the root beverages preparations, and income generation. Smoking had a positive relationship with age and low education, they still preserve the habit of pipe smoking and snuff use, which is called Simonte. The participation in the parties is part of a community identity, lasting five days and with ritualistic practices. They are important spaces for care actions and harm reduction, developed by the community and by the entities involved. Due to its characteristics, and the social capital of this territory, there are possibilities to actualize a care network with actions aimed to technological development, considering enhancing and respecting local knowledge. From this work was consolidated the Kalunga Network, formed by researchers, institutional actors and people in the community. / O Sítio Histórico e Patrimônio Cultural Kalunga (SHPCK) está situado na região nordeste do estado de Goiás, abrange os municípios de Cavalcante, Monte Alegre e Teresina de Goiás. A comunidade Kalunga é a maior comunidade quilombola do Brasil, pela dificuldade de acesso ainda preserva hábitos centenários, como rezas em latim, palavras, modos de viver e casamentos endogâmicos, formando grandes clãs. Cavalcante abriga 60% do SHPCK. Sua “descoberta” se deu na década de 1980, pela antropóloga Mari Baiocchi. O povo Kalunga desperta muita curiosidade e é foco de inúmeras ações institucionais, de entidades etc. Porém, vivem em precárias condições de saneamento básico, dificuldade de acesso, infraestrutura, baixa escolaridade e situação de vulnerabilidade social. Apesar dos vários estudos, de diferentes áreas, ainda não havia uma pesquisa sobre o uso de álcool e outras drogas, bem como suas redes de cuidado. Este trabalho levou em consideração o racismo e a repressão em torno das drogas, como forma de biopoder. Foi realizada uma pesquisa de natureza aplicada e empírica. Para a realização deste trabalho foi fundamental a parceria com os órgãos governamentais estaduais e municipais e da Universidade Federal de Goiás, bem como as lideranças, constituindo uma rede. Foi realizado um processo de imersão e aproximação do território e da comunidade. Foram realizadas: visitas ao SHPCK, reuniões com lideranças e representantes do poder público local e estadual, grupo focal com os Agentes Comunitários de Saúde (ACS), realização de um curso, aplicação de um questionário pelos ACS na comunidade, entrevistas, mapeamento da rede e elaboração coletiva de ações de Redução de Danos nas festas tradicionais da comunidade, constituindo-se como uma pesquisa-ação participante. Os dados sugerem que o hábito de beber está associado ao sexo masculino, de religião católica, e os que participam das festas Kalunga. As bebidas alcoólicas estão presentes nos principais momentos da vida do Kalunga, do seu nascimento até a morte, nas festas que marcam a passagem do tempo, nas práticas tracionais do cuidado como as raizadas e na geração de renda. O hábito de fumar teve relação positiva com a velhice e baixa escolaridade, ainda preservam o hábito de fumar cachimbo e do uso de rapé, que era denominado de simonte. A participação das festas faz parte da identidade da comunidade, com a duração de cinco dias e com práticas ritualísticas. São espaços importantes para ações de cuidado e redução de danos, desenvolvidas pela própria comunidade e pelas entidades que participam. Devido às suas especificidades, e ao capital social deste território, há possibilidades de se efetivar uma rede de cuidado com ações voltadas para o desenvolvimento tecnológico, considerando, potencializando e respeitando o saber local. A partir deste trabalho foi consolidada a Rede Kalunga, formada por pesquisadores, atores institucionais e pessoas da comunidade.

The fragmentation of rebel groups has received extensive attention from scholars and policy-makers alike. Fragmentation has been linked to an increase in civilian deaths, prolonged conflicts, and difficult peace negotiations. Despite the deliberation given to this field, this study argues that rebel governance serves as an explanatory variable that has been overlooked in the literature. This study aims to close this research gap by examining the influence of rebel governance on rebel fragmentation. The thesis suggests that rebel governance intervenes with the opportunity for rebel lieutenants to find the support of networks to create a splinter, and is successful in preventing rebel lieutenants from forming potential splinters. Therefore, it is hypothesized that rebel governance reduces the likelihood of rebel fragmentation. Using data on rebel groups active between 1946-2012, this thesis finds quantitative evidence in support of the hypothesis across all models. Furthermore, support is found that suggests that the more rebel institutions are present, the less likely it is that the rebel group fragments. Additionally, this study employs a survival model of which the results suggest that rebel groups who employ governance take longer to fragment compared to rebel groups without governance.

Depuis les débuts de la dialyse chronique, de multiples innovations ont permis d’améliorer le cure (la thérapeutique) chez les personnes dialysées en augmentant leur espérance de vie et leur qualité de vie (QV), sans que l’on sache trop si parallèlement, cela a entraîné une amélioration du care (la prise en soin). Aujourd’hui, en France, des disparités importantes sont observées dans la prise en charge de l’insuffisance rénale chronique terminale (IRCT). La transplantation rénale et les méthodes de dialyse « autonome » sont insuffisamment développées alors qu’elles sont reconnues pour donner les meilleurs résultats en termes de QV et de coût. Ces inégalités de prises en charge viennent interroger les valeurs de justice et d’équité des soins. D’autre part, deux enquêtes nationales de QV menées chez des patients en IRCT ont montré des indicateurs sensiblement en baisse en 2011 par rapport à 2005. Là encore, ces résultats questionnent l’éthique du soin. Ils incitent à mieux comprendre les déterminants de la QV de ces personnes, et notamment de celles qui sont dialysées. Lors de l’enquête récente des Etats Généraux du Rein, les patients ont exprimé leurs insatisfactions par rapport aux évolutions actuelles du traitement par dialyse qui vont dans le sens d’une déshumanisation du soin et d’un désintérêt pour le bien-être de la personne soignée, alors que la dialyse chronique est une lourde contrainte qui a de multiples répercussions dans la vie au quotidien chez les personnes dialysées et leurs proches. Elle peut aussi affecter leur réseau social. Les patients qui s’adaptent le mieux à leur nouvelle vie sont ceux qui sont les mieux soutenus par leur entourage et par les équipes soignantes.Jusqu’à présent, peu de travaux se sont intéressés au réseau de soutien de ces personnes dialysées. C’est pourquoi cette thèse propose une recherche sur leur QV et leur soutien relationnel. Elle s’appuie sur une étude prospective observationnelle (RS-QUADDIAL) réalisée chez 36 patients dialysés pendant leur première année de traitement. Ce travail comporte l’analyse de leur QV par les questionnaires SF-36 et KDQoL, l’observation de leur vécu au quotidien par des entretiens qualitatifs semi-directifs et l'identification de leur réseau social personnel. Le traitement des entretiens a été effectué par une analyse de contenu thématique classique, celui des questionnaires QV et des réseaux sociaux d’ego a été effectué avec SAS ou R en fonction des besoins. Une Classification Ascendante Hiérarchique des réseaux d’ego élaborée sur la densité des relations a permis de dégager 7 types de réseaux qui ont été croisés avec des descripteurs sociodémographiques, les résultats des questionnaires QV et ceux de l’analyse thématique. Cette thèse permet de mettre en évidence l’importance et la force du réseau de soutien de ces 36 patients sur la période observée. Elle permet aussi de conclure que les personnes dont la QV est la moins altérée par le fardeau de la maladie rénale sont celles qui ont un réseau de soutien de petite taille, dense, où tout le monde se parle, et dans lesquels les liens forts prédominent. L’Education Thérapeutique du Patient (ETP), par le développement des compétences psycho-sociales, devrait permettre aux personnes dialysées non seulement de maintenir ou de renforcer leur réseau de soutien si précieux au quotidien, mais aussi d’accroître leur potentiel d’autonomie dans ce contexte d’interdépendance. De nombreuses études ont montré que le développement de l’ETP en néphrologie incitait les patients à choisir les méthodes de dialyse les plus « autonomes » mais l’intégration aux soins de ce nouveau modèle de relation soignants-soignés n’est pas encore une pratique courante. Dans les années à venir, il appartiendra aux pouvoirs publics de permettre ce développement de l’ETP dans le but de réduire les coûts de traitement tout en ayant le care comme exigence politique pour offrir aux patients une vie aussi bonne que possible. / Since the beginning of chronic dialysis, many innovations have allowed to make progress in cure for persons on dialysis, increasing their life expectancy and improving their quality of life, without really knowing whether, in parallel, this resulted in improving care. Significant disparities can be observed today in France, concerning the management of end-stage chronic kidney disease. Kidney transplantation and self-care dialysis are not developed enough even if it is acknowledged that they give the best results in terms of quality of life and cost. These inequalities in disease management question the values of justice and equity in care. Besides, two national quality of life surveys conducted with patients suffering end-stage chronic kidney disease showed a substantial decrease of indicators between 2005 and 2011. Once again, these findings raise questions about care ethics.They encourage to better understand the determinants of the quality of life of these persons, in particular those who are on dialysis. During the recent survey of “Les États Généraux du Rein”, patients expressed their dissatisfaction concerning the current developments of dialysis treatment that tend towards the dehumanisation of care and disinterest in the well-being of the person receiving care, whereas chronic dialysis is a heavy constraint with multiple repercussions in the daily lives of the persons on dialysis and their loved ones. Chronic dialysis may also affect their social network. The patients who best adapt themselves to their new life are those who are best supported by their relatives and care teams.Until now, very few studies have been carried out on the support network for these persons on dialysis. This is why this thesis focuses on investigations on their quality of life and relational support.It is based on a prospective observational study (RS-QUADDIAL) performed with 36 patients on dialysis during the first year of their treatment. This work includes the analysis of their quality of life using Questionnaires SF-36 and KDQoL, the observation of their daily lives through semi-structured qualitative interviews, and the identification of their personal social network. The interviews were the subject of a classic thematic content analysis; the quality of life and ego social networks’ questionnaires were processed with SAS or R, depending on the needs. An Ascending Hierarchical Classification of the ego networks developed on the intensity of relations made it possible to identify 7 types of networks which were cross-checked with sociodemographic descriptors, the results of the quality of life questionnaires and those of the thematic analysis. This thesis highlights the importance and strength of the support network of these 36 patients over the observation period. It also allows to conclude that the persons whose quality of life is least altered by the burden of the kidney disease are those with a limited and dense support network in which everyone talks with one another, and in which strong links prevail.Through the development of psychosocial skills, Therapeutic Patient Education (TPE) should enable the persons on dialysis not only to maintain or strengthen their support network which is so valuable every day, but also to increase their potential autonomy in this context of interdependence. A lot of studies showed that the development of TPE in nephrology encourages the patients to choose the most “autonomous” dialysis methods but the integration of this new care provider-patient relationship model within care is not yet common practice. In the coming years, it will be up to the public authorities to allow for the development of TPE in order to reduce treatment costs and at the same time consider care as a political requirement to provide patients with the best living conditions.

No description available.

[pt] Esta pesquisa de doutoramento traz como objeto central as percepções dos adolescentes sobre (in)sucesso escolar e racismo. Com isso, buscamos compreender como a tônica do racismo opera ao se tratar de sucesso e fracasso a partir do olhar de adolescentes nas séries finais do ensino fundamental II. Para a pesquisa foi feito um estudo de caso a partir duas escolas públicas localizadas no município do Rio de Janeiro e na Baixada Fluminense com adolescentes de oitavo e nono anos, na faixa etária de 13 a 15 anos. A pesquisa tem como característica ser um estudo de caso com abordagem qualitativa e analisada a partir dos dados obtidos nas observações da rotina escolar, nos questionários e em oficinas pedagógicas realizadas com os adolescentes. Buscamos compreender como os estudantes percebiam o racismo nas suas experiências escolares e cotidianas, a compreensão do sucesso e do fracasso escolar e a influência das redes de suporte e seus incentivos como agência fundamental na experiência do sucesso escolar. Observou-se que a violência racial é consolidada através do silêncio e o uso do tom da voz como instrumento de poder, de superioridade e opressão para quem ocupa um lugar hegemônico. Os estudantes negros fazem do silêncio uma estratégia de sobrevivência, ao mesmo tempo em que criam situações seguras para falar sobre o racismo. A tônica da violência do racismo se expressa através dos xingamentos no momento de conflitos ou apelidos que são naturalizados como brincadeira e afeto. O mito da democracia racial é escamoteado na ideologia da igualdade e da perspectiva religiosa. A família, na representação da figura materna, principalmente, continua sendo a principal rede de apoio na construção do empoderamento do sucesso escolar, no entanto, a novidade é o uso da internet como forma de apoio nos momentos de dificuldades e de ausência familiar entre os estudantes de baixa renda. Concluímos que o não olhar crítico dos adolescentes sobre o racismo e o debate de sucesso e fracasso escolar estão coerentes com a lógica que se estabelece em uma sociedade pautada na hierarquização racial e sob os efeitos da colonialidade. A existência de uma miopia racial, ou seja, a dificuldade de enxergar as tramas do racismo ou a visão embaçada sobre ele gera vantagens e desvantagens que são a prova de sua funcionalidade. / [en] This doctoral research brings as main object the perceptions of teenagers about school failure and racism. With this, we aim at understand how the tonic of racism operates when dealing with success and failure from the perspective of teenagers in the final series of middle school. For the research, a case study was conducted from two public schools located in Rio de Janeiro and the Baixada Fluminense municipalities with teeneagers from eighth and ninth years of the middle school, with 13 to 15 years. The research has as characteristic to be a case study with qualitative approach and analyzed from the data obtained in the observations of the school routine, in the questionnarie and in pedagogical workshops with teenagers. We aimed at understand how students perceived racism in their school and everyday experiences, their understanding of school success and failure, and the influence of support networks and their incentives as a key in the school success experience. It was observed that racial violence is consolidated through silence and the use of the tone of voice as an instrument of power, superiority and oppression for those who occupy a hegemonic place. Black students make silence as a survival strategy, while creating secure situations to talk about racism. The tonic of violence of racism is expressed through the curses in the moment of conflicts or nicknames that are naturalized as a joke and affection. The racial democracy myth is swept under in the ideology of equality and religious perspective. The family, in the representation of the maternal figure, mainly, continues being the main support network in the construction of the empowerment of the school success, nevertheless, the novelty is the use of the Internet like way of support in the moments of difficulties and of familiar absence between the low-income students. We conclude that the non-critical view of teenagers on racism and the debate about school success and failure is consistent with the logic established in a society based on racial hierarchy and under the effects of coloniality. The existence of a racial myopia, that is, the difficulty of seeing the plots of racism or the embarrassed view on it generates advantages and disadvantages that is the proof of its functionality.

INTRODUCTION. This dissertation concerns childbirth and its position within the Greenlandic society. It takes a world relational view to health promotion during, focusing on the perinatal family and the importance of the mothers, the child, their families and the local community as equal pieces of a whole. AIM. The aim of the dissertation is to present new concepts and knowledge concerning the health of the perinatal family in Greenland. It looks holistically at the place of birth with focus on the issue of support of the perinatal family. It seeks to present the perinatal family and its position within the Greenlandic society. It links the changes in health policy with the concepts of family, attitude and community structure. It draws on statistical, historical, anthropological and cultural data within the context of the Greenlandic perinatal family. METHOD AND MATERIAL. The dissertation is comprised of four studies and uses multidisciplinary methods. Over an eight-year period from 2003 to 2011, narrative interviews and focus groups were collected at four sites in Greenland: Nuuk, Ilulissat, Sisimiut and Tasiilaq. Data included seven focus groups with 35 participants, supplemented with 18 individual interviews of mothers, fathers and Culture Bearers, as well as two literature studies. The mode of conducting focus groups and interviews was based on the principles in the Helsinki Declaration. RESULTS. The perinatal family’s concepts of safety are often connected directly to access to family and community. Family is perceived as security, and lack of family support and network as insecurity. The concept of family and community is culturally specific and connected to the immediate family, extended family and kin. There is a cultural room for birth in Greenland, where the health of the perinatal family lies in their ability to strengthen the bonds within family, kinship and community networks. The mothers of the study perceived themselves as the bearers of their children; the fathers considered themselves to be the artisans and caregivers for their family; the community, including the extended family, deemed an important support network for the families. CONCLUSION. It is important to understand the link that exists between traditional and cultural properties and the health of the child within the family. These are elements of the eco cultural pathways that are already integrated within the family interactions and could be a way to strengthen family interaction and health. Families and community support these traditions and in healthy eco cultural exchanges it enhances the child’s role as a health–promoting agent within the family. Greenlandic public health, health promotion programs and the national perinatal guidelines have a physical health focus, but do not address the mental, social and spiritual dimensions of perinatal health. This fragmented way of perceiving and implementing health does not support the relational worldview that is an integral part of the culture of Greenland, and thus many families struggle to exercise choice within the system / INDLEDNING. Afhandlingen omhandler fødselen og dets betydning i det grønlandske samfund, idet der anlægges et holistisk sundhedsfremmende syn på den perinatale periode og der fokuseres på vigtigheden af kvinder, børn, deres familier og lokalsamfundet som ligeværdige dele af helheden. MÅL. Målet med afhandlingen er, at præsentere nye begreber og viden om sundheden om den perinatale familie i Grønland. Der ses holistisk på fødested og dens indflydelse på familiestøtte i den perinatale periode. Afhandlingen tilstræber at præsentere den perinatale familie og dens placering i det grønlandske samfund. Den forbinder ændringerne i sundhedspolitikken med begreberne familie, holdninger og samfundsstruktur. Den bygger på statistisk, historisk, medicinsk-antropologisk og kulturel data inden for rammerne af den perinatale sundhed i Grønland. METODER OG MATERIALER. Afhandlingen indeholder fire studier som benytter sig af tværfaglige metoder. Der er i en otteårig periode fra 2003 til 2011 gennemført fokusgrupper og individuelle interviews, ligesom der er gennemført to litteraturstudier i samme periode. Det empiriske data er indsamlet fire steder i Grønland: Nuuk, Ilulissat, Sisimiut og Tasiilaq. Syv fokusgrupper med i alt 35 deltagere, er suppleret med 18 individuelle interview med kvinder, fædre og Kulturbærer. De anvendte metoder til gennemførsel af afhandlingens interviews og fokusgrupper er i overensstemmelse med Helsinki-Erklæringen RESULTATER. For de perinatale familier er begrebet sikkerhed ofte knyttet direkte til familie og samfund. Familien opfattes som sikkerhed, og manglende mulighed for familie støtte og netværk opfattes omvendt som usikkerhed. Begrebet ansvar er for familien og samfundet kulturelt specifikt og er knyttet til den nærmeste familie, udvidede familie og slægtninge. Der findes et ‘kulturelt rum’ for fødsel i Grønland, hvor den perinatale families evne til at styrke båndene indenfor familien, slægtskabet og det lokale netværk er medvirkende til familiens sundhed. Lokalsamfundene, familierne og kvinderne i studierne opfatter sig selv som bærer af deres børn, fædrene opfatter sig som støtteskabende omsorgsgiverer for deres familie, og lokalsamfundet, herunder den udvidede familie, opfatter sig som et vigtigt støttenetværk for familierne. KONKLUSION. Det er vigtigt at forstå det sammenhæng, der eksisterer mellem traditionelle og kulturelle egenskaber og barnets sundhed i familien. Disse er elementer af de øko-kulturelle stier, der allerede er integreret i familiens samspil og kan være måder hvorved familiens samspil og dens sundhed styrkes. Familierne og samfundet støtter disse traditioner og i en sund øko-kulturudveksling styrker det barnets rolle som sundhedsfremmende agent inden for familien. Grønlandsk folkesundhed, sundhedsfremmende programmer og de nationale perinatale retningslinjer har et fysisk sundhedsfokus, men der tages ikke højde for de mentale, sociale og åndelige dimensioner indenfor perinatal sundhed. Denne opsplittede måde at opfatte og gennemføre sundhed på, understøtter ikke det relationelle verdenssyn der udgør en integrerende del af kulturen i Grønland, hvofor mange familier kæmper for at udøve selvbestemmelse inden for systeme / AALLARNIINEQ. Ilisimatuutut allaatigisap ernineq pillugu imarisaqarpoq, erninerullu kalaallit inuiaqatigiinni pingaaruteqassusia aamma sammineqarluni, erninerup nalaani ataatsimut isiginninnittaaseqarluni aammalu arnat, meeqqat, ilaqutaasa najukkamilu innuttaasut ataatsimoornermi naligiittut isigalugit. ANGUNIAGAQ. Ilisimatuutut allaatigisami anguniagaavoq, isummat nutaat ilisaritissallugit kalaallillu ilaqutariit meeraalu erninerup nalaani peqqissutsimut ilisimasariaqartut sammineqassallutik. Ilisimatuutut allaatigisap anguniarpaa ilaqutariit ernininerup nalaani ilisaritissallugit aammalu erninerup kalaallit inuiaqatigiinni inissisimanera takutissallugu. Peqqinnissaqarnermi allannguutit eqqarsaatigalugit ilaqutariissuseq, isummersortarneq inuiaqatigiinnilu aqqissuusaaneq sammineqarput. Sumi inunngorsimaneq ataatsimut isiginnittaaseqarluni sammineqassaaq aammalu erninerup nalaanni sumi inunngorsimaneq ilaqutariinnut tunaartaanersoq. Allaaserisami paasissutissat Kalaallit Nunaanni erninerup iluani peqqinnissaqarnikkut tunngasutigut aamma statistikkikkut, oqaluttuarisaanikkut, antropologiskimik, biofysiskimik, kulturikkullu tunngavilersuutit atorneqassapput. ILISIMATUSARNERMI NAJOQQUTASSANIK KATERSUINEQ. Atuagarsornikkut misissuinerit ukiuni arfineq pingasuni ingerlanneqarput ukioq 2003-miit ukioq 2011 ilanngullugu, soorlulusooq alaatsinaanneqartunik apersuinerit inunillu ataasiakkaanik apersuinerit ingerlanneqarsimallutik. Atuagassiaqarnikkut misissuinerit marluk ingerlanneqarsimapput, ilisimatusarnikkut paasissutissanik misissuinerit Kalaallit Nunaanni piffinni sisamaasuni ingerlanneqarsimalluni: Nuuk, Ilulissat, Sisimiut Tasiilarlu. Alaatsinaanneqartunik apersuinerit arfineq marluk, taakku katillutik 33-nik peqataasullit ingerlanneqarsimapput, tassungalu ilanngullugu inunnik ataasiakkaanik 18-iusunik arnanik, ataataasunik, kulturikkullu ersuttunik apersuinerit. Ilisimatusarnikkut sakkugineqartut ilisimatuutut allaatigisami apersuinermi alaatsinaanneqartunillu apersuinerit Helsinki-Erklæring naapertorlugu ingerlanneqarput ILISIMATUSARNIKKUT INERNERI. Nunasiaajunnaarnermi ernineq arnanut namminerminut tunngatinneqarpoq taamaasilluni ernineq pillugu paasissutissat amerlagisassaanngitsutut oqaatigisariaqarlutik. Erninermut naalakkersuinikkut anguniakkat malittarisassallu sumiiffinni ataasiakkaani qinikkanit allaffimmilu aqutsisunit saqqummiunneqartarsimapput, qaqutiguinnartumillu arnanut ernilersunut aammalu najukkami inuiaqatigiinnut isumaqatiginninniutaasarsimallutik. Ilaqutariinnut erneqqajaasunut isumannaallisaaneq isummap imarisaatut isigalugu ilaquttariinnut inuiaqatigiinnullu tunngatinneqarput. Ilaquttariit toqqaannartumik isumannaallisaasutut isigineqarput, ilaqutariinnilu qanigisanilu tapersersuisoqarsinnaanngikkangat nalornineq pilersarluni. Akisussaaneq ilaqutariinnut inuiaqatigiinnullu isummap imarisaatut isigalugu kulturikkut immikkut isigineqarpoq qaniginerpaasanullu tunngatinneqarluni, ilaquttanut qanigisanullu allanut. Kalaallit Nunaanni erninermut tunngasut "kulturikkut immikkut inissaqartinneqarput", tamatumani erninerup nalaani ilaqutariit imminut qanilleqqajaallaqqissisarlutik, ilaqutariissuseq najukkamilu inuiaqatigiit ataqatigiinnerat peqqissutsimut tapertaalluartarlutik. ILISIMATUSARNERUP NAAMMASSILERNERANI ISUMMIUSSAQ. Kalaallit ilaqutariit unamminartunik naapitsinermi naapertuulluartumik aaqqiisinnaasimapput, tamatumani nunarsuarmioqatigiinni aningaasaqarnikkut ineriartornermi inuiaqatigiillu malinnaataasumik ineriatorfiata kingunerisaannik pisimasut anigorluarsimallugit. Najukkami inuiaqatigiit, ilaqutariit arnallu misissuinermi meeqqanik nammattutut imminut paasinnipput, ataataasullu ilaqutariinni meeqqanut tapersersuisutut inuttullu isumaginnittutut imminut paasinnipput, aammalu najukkami inuiaqatigiit ilaqutariillu tamarmiusut ilaqutariinnut pineqartunut ataqatigiiaattut pingaarutilittut imminut paasillutik.

Made available in DSpace on 2016-06-02T20:44:15Z (GMT). No. of bitstreams: 1 5925.pdf: 1518979 bytes, checksum: 0e8752ae082bff153a2a2686337068c9 (MD5) Previous issue date: 2014-02-24 / Our study discuss the process of returning to homeland faced by young muslins Burkinabes who studied in countries of Arabic language Saudi Arabia, Egypt, Syria and Libya, among others. It is about a theoretical study that has been complemented with a preparatory fieldwork made at Ouagadougou (Burkina Faso), in 2010. It can be seen, by one side, the search for religious knowledge and sociocultural legitimation; by other, the problems faced at return and the role of institutions in the reconstruction of social, professional and economical network. Burkina Faso is a country taking place at west of Africa, with a population of 16.241.811 inhabitants, from which 60% are muslins. The population aged between 15 to 39 years old represents more than 31%, raising its social and economic importance. Most of the population has studied at the so called franco-arab schools, in an education imbricated with a deeply religious manner, within a context that the study of French (the official language) is a matter of secondary concern. Considering the challenges of getting a university degree, countries of Arabic speaking languages became attractive because its stronger appeal of having equivalent values and due to offers for scholarships by countries like Egypt, Syria, Libya and Saudi-Arabia. By the time of return, there are plenty of difficulties about social and professional insertion for returnees. Among the possibilities that seem to be more open there are these of teaching at Franco-Arabic schools and working for associations that promotes the Islam and rights of Islamic populations. It is noted, firstly, the social historic context of education in the country and, then, the role of Muslim Institutions, mainly, of local Islamic Universities in the process of social support in constructing spaces that aim social belonging and work. / Nosso estudo discute o processo de retorno de jovens muçulmanos burquinabês que realizaram seus estudos em países de língua árabe - Arábia Saudita, Egito, Síria e Líbia, principalmente. Trata-se de estudo teórico complementado com atividade de campo preparatória realizada em Ouagadougou (Burquina Faso), em 2010. Destaca-se aqui, por um lado, a busca do conhecimento religioso e/ou de legitimidade de posição sociocultural; por outro, as problemáticas no momento do retorno e o papel das instituições na reconstrução dos laços sociais, profissionais e econômicos. O Burquina Faso é um país localizado na África do Oeste, possui uma população de 16.241.811 habitantes, sendo cerca de 60% muçulmanos. As pessoas com idade entre 15 a 39 anos representam mais de 31%, evidenciando, assim, sua importância econômica e social. A maior parte delas estudou em escolas chamadas de franco-árabes, passando por um processo formativo profundamente imbricado ao universo religioso, dentro de estruturas em que o ensino do francês (língua oficial do país) é matéria de interesse secundário. Diante do desafio da formação universitária, os países de língua árabe tornam-se atraentes tanto pela confluência de valores como pelo oferecimento de bolsas de estudo por alguns países como Egito, Síria, Líbia e Arábia Saudita. Na ocasião do retorno muitas são as dificuldades de inserção social e profissional. Entre as possibilidades que parecem abertas para eles, encontra-se tanto o ensino nas escolas franco-árabes como o trabalho em associações que atuam para a promoção do Islã e os direitos da população muçulmana. Descreve-se, por um lado, o contexto social e histórico da educação no país e, por outro, o papel das instituições muçulmanas, notadamente, das universidades islâmicas locais no processo de busca de suporte social para a construção de espaços de pertencimento social e de trabalho.

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